Module-1: Indian Work Ethics: Law and Ethics - Part-1
Ethics is the moral principles that govern a person's behavior or the conducting of an activity. Morals are concerned with the principles of right and wrong behavior and the goodness or badness of human character. ... Law governs society as a whole, often dealing with interactions between total strangers.
Look at
this example -‘A Jain eats onions ’. A moral tenet of Jainism forbids such
eating, but since this behaviour of an individual does not affect any other
person, it is ethically neutral. Fortunately, no law exists (in India) making
eating onions a punishable moral tenet. Consider ‘stealing’: this action is
morally, ethically and legally wrong.
Ancient Indian philosophers did not neglect the social, the economic, and the emotional aspects of life. A careful study of ancient Indian history would reveal that this country was materially progressive and economically sound. Speaking of prosperity of India in ancient times, Indians knew how to chisel stone, draw pictures, burnish gold and weave rich fabrics
India developed
all arts, fine and industries, which furnish the conditions of civilized
existence. Indian ships crossed the oceans and her wealth brimmed over Judea,
Egypt and Rome. Indian conceptions of man and society, morals and religion were
remarkable for the time. We cannot reasonably say that the Indian people
revelled in poetry and mythology, and spurned science and philosophy, though it
is true that they were more intent on seeking the unity of things than
emphasizing their sharpness and separation.’ It was therefore, natural for the
philosophers of that time to bring about a synthesis of the social and
economic, the emotional and spiritual life.
Kantian
ethics exists only in the books of the West. Such, too, is the case with the
utilitariansm of Mill. Thus Indian ethics is the actual application of moral
ideals, whereas Western ethics is a mere discussion of ethical problems.
On the
other hand Indian ethics, instead of analyzing the nature of good, lays down
practical means of attaining a life of perfection here and now
The Bhagavadgita follows the philosophy
of Samadarsana (the unitive view of the Ultimate Reality) and Visamavarttana
(differentiated behaviour in the empirical world) to the core. Referring to
this devotion to duty, it has been remarked in the Bhagavad-Gita that one
should prefer death, while performing one’s own Dharma to a change of
professional duty. Svardharme ninhanam sreyad, paradharmo bhayavahah.
The highest goal, the summum bonum is
not only the well being, of human beings but of all the living creatures. The
following Sanskrit verse sums up the Indian ethical ideal.
Sarve bhabantu sukhinah sarve santu
niramayah
Sarve bhadrani pasyantu makaschit
dukhabhagabhavet .
‘ May all be at ease; may all be
sinless; may all experience happiness; may none experience suffering.’
The four ends of life, viz.:-- Artha, or
wealth, for the development of body, Kama, or the fulfillment of desires, for
the development of mind, Dharma, or morality, for the development of intellect,
and finally Moksa, or spiritual perfection, for the development of the soul.
Thus this ethico-metaphysical system is present clearly in the Rigvedic philosophy
and it is also reflected in the Upanishads, which emphasize the oneness of the
universe and hence entail the same non-dual reality as the goal of the cosmos,
of society, and of the individual.
The Four Noble Truths (arya satya) have impacted Indian thought and work ethics as a nation historically and is listed below:
There
is suffering (dukha)
There
is cause of suffering (dukha samudaya)
There
is a cessation of suffering ( dukha-nirodha)
There is a way leading to cessation of suffering ( dukha-nirodha-gamini pratipat)
The Eight-fold Path (Buddhism) derived from historic Indian tradition are as follows:
1)
Right
Resolve ( sankalpa)
2)
Right
Intention (samyag drsti)
3)
Right
Speech (vak)
4)
Right
Action (karmanta)
5)
Right
Livelihood or right living (ajiva)
6)
Right
Concentration (samadhi)
7)
Right
Effort (vyayama)
8)
Right
Mindedness or Right Thought (smrti)
These are detailed below:
#1 Concept of Oneness
The concept of oneness, represents the universal oneness expressed in varying forms such as 'unity in
diversity', 'ekam satya bahuda vidanti' (Truth is one, in many forms it shows
manifestation), etc. World as one family - Vasudhaiva Kutumbakam is another
popular phrase to express the idea of oneness.
One is also
indicative of cosmic connection and underlying unity of living and non-living
entities. "God is One and One is God" captures the essence of the
idea of oneness. Swami Vivekananda through his words, "Brothers &
Sisters" in his address at the Parliament of Religions, captured the idea
of the oneness of all religions and oneness of the followers of different
religions and established the 'fellowship of religions' through their
'Transcendental Relationship' and this sentiment provides a basis for seeking
convergence of all religions into oneness. Thus, he redefined the idea of
brotherhood that was earlier used only for fellowfollowers of a particular
religion. He extended the idea to the followers of all religions and thus
created the concept of 'familyhood of religions'. When Gandhi created the
verse, 'Ishwar Allah tero naam...', he created a new path for convergence of
all religions towards a 'religion of oneness'. In many modern day religious
movements originating from India, focus has been on oneness. This is even
reflected in the symbols these movements have created. In these symbols enough
space is provided for significant symbols of various religions and spiritual
traditions and their oneness is achieved through an integrative approach of
'fellowship' and 'fellow travellers' (Musahfir).
#2 Two types of human
beings
The two types of human beings viz. divine types and
"demonic" types. Ch.XVI of Gita is entirely devoted to the qualities
of these two types of people. Divine-like human qualities include truthfulness,
gentleness, modesty and steadfastness, freedom from anger, forgiveness,freedom
from malice and excessive pride (Gita, XVI, 2 & 3). The demonic-likes
display arrogance, excessive pride, anger, harshness and manipulation (Gita,
XVI, 4,10). The demonic types in the society display negative TA (Thought -
Action) attributes and create negative energy (negergy) and the divinelike
persons display positive TA (Thought - Action) attributes and help in creating
synergy in the society. We can capture the essence of this chapter of Gita
through the 'Two Hats' metaphor. 'HAT' one is hat of 'Hate, Anger &
Tension' and 'HAT' two is hat of 'Harmony, Amity & Tranquility'. Gita
suggests that the real transformation comes when we change our hat from 'Hate,
Anger & Tension' to 'Harmony, Amity & Tranquility'.
#3 Three Gunas or
Nature
The three gunas viz. Sattavik, Rajasik and Tamasik . Ch.XIV of Gita provides a detailed discussion on the three gunas and the dynamics between them. The sattava refers to purity and illumination, and it binds one to bliss. Rajas springs from craving and attachment, and it binds one to action. Tamas, literally meaning darkness, arises out of ignorance (ajnana) and delusion (moha), and it leads one to negligence and indolence. A person's behaviour is influenced by the dominance of a particular type of guna. A sattavik person is one whose buddhi (intellect) is not clouded by passion. Such a person is free from passion and is essentially good.
The rajasik type is guided by desire and passion, and is ever active to conquer and consolidate his position. He is always full of energy and is guided by Trishna, i.e. the thirst for things not yet acquired. The tamasik person is indolent and lacks initiative. Thus, sattava is the substance attribute of purity and illumination, rajas that of activity and attachment, and tamas that of indolence and delusion.
The theory of gunas also suggests that a person can achieve the sattava state by controlling the rajasik and tamasik elements in him. It also suggests that every person has the ability to achieve the sattava state. It may also be indicated that tamas represents violent energy, rajas represents vibrant energy and sattava represents silent energy or non-violent energy. Thus, these three gunas also represent a ‘spectrum of energy’ ranging from violence to non-violence
#4 Four Purusharthas
The four Purusharthas , the
four proper goals or aims of a human life viz. Dharma, Artha, Kama and
Moksha. Dharma stands for moral dimension, artha for earning wealth, kama is
pleasure principle and moksha is transcendental dimension.
It is the moral
dimension that regulates the purushartha of wealth and pleasure. Further, the
highest purushartha is the attainment of moksha (nirvana). In this theory, both
the transcendental, as well as the moral dimension, have primacy over the
purusharthas of wealth and pleasure, i.e. the latter must be sought within the
framework of the former.
Values-based
management or the purushartha theory of management can be considered as a
derivative of the general theory of purushartha. In this theory, striving for
transcendental values such as the creation of just, humanistic, harmonic and
ecologically balanced organizations
#5 Pancha-koshas – the
five levels of consciousness
This concept
conceives human entity in terms of five successive kosha (sheaths or coatings)
or levels of consciousness viz. annamaya kosha or gross physical body,
pranamaya or the vital sheath, manomaya or the mental sheath, vijnanmaya or the
intelligence sheath and anandmaya or the bliss sheath. Annamaya kosha indicates
that an individual is dependent on food. Pranmaya kosha indicates that he/she
is dependent on air.
Manomaya kosha
indicates that he/she has likes and dislikes. Vijnanmaya kosha indicates that
he/she has analytical approach based on reasoning. Anandmaya kosha represents
the state of enlightenment and awakening. Thus, an individual’s evolution from
annamaya and pranamaya kosha to higher levels represents evolution of his/her
consciousness.
Prof
Sivaramakrishna (1996) views man’s birth, growth, development and progress, in
terms of five interconnected webs (Panchkoshas). To quote him, “From the very
beginning he (man) requires food and air (annamaya and pranmaya kosha). Soon he
develops likes and dislikes (manomaya kosha). Then he develops reasoning based
on analytical approach (vigyanmaya kosha)….The attainment of last and sublime
state of consciousness called anandmaya kosha can be achieved only after
conquering the first four states”
Indian ancient texts give guidelines to ethical behaviour of
a man in his daily life since days of Veda. The same principles apply to modern
day business.
In
the scheme of management as per Indian ethos, the inner mind and the inner
aspects of man are emphasised and the inner being has to develop for
manifestation in the physical. In the management process consciousness is the
approach, harmony is the tool and perfection is the aim. Centralisation of
authority is meant to diffuse and decentralise functions and the power to
perform them.
Business Ethics in Practice of Pre-independence India
In 1869, Jamshedji Nusserwanji Tata converted a bankrupt oil mill for the production of cotton. It was a humble start, but he had grand visions of what India could become. He embraced the Zoroastrian religion’s most central tenet: that the mission of the righteous person is not merely to live a good life, but to make life better for others. Whereas other successful capitalists and captains of industry started companies to create profit and thereby wealth, Jamsetji planted the seeds of philanthropic trusts which now own two thirds of the Tata Group
At a time when practically all the industrial firms in India were organised under tight family controls, he tried to introduce a more liberal system of management in the Empress Mills, centred around a managing director and a board. That this proved too radical a move, forcing him to fall back on the prevailing Indian structure, does not detract from the value of his experimentation. In fact, by delegating powers to his managers, he gave them maximum freedom to express their creativity, that too at a time when modern management gurus were yet to come to the fore to propagate the virtue of delegation. He also introd-uced a series of employee welfare measures in his firms when the concept of human resource development was still unheard of. Jamshedjis decision to introduce ring spindles in place of the mule and to charge the managing agency a commission on profit instead of production were other innovations he made.
The last quarter of the 19th century, when
Jamshedjis business career was at its prime, was an era of mounting criticism
against Indian managing agents for the misuse of the powers and privileges
granted to them. A series of newspaper articles appeared in Bombay and
Ahmedabad lamenting the business behaviour of the captains of Indian industry.
However, not a single word of criticism could be heard about Tatas conduct or
style.
As for his corporate citizenship, suffice it
to say that even though he contributed to charity and religious causes, it was
education that he perceived as the most deserving of corporate support. And
here too, in-stead of tinkering at the fringes of the system, he sought to
strengthen the infrastructure required for developing human resources that the
progress of the country demanded. The Indian Institute of Science, set up at
his initiative and substantial monetary contribution, will remain a lasting
emblem of Jamshedjis concern for developing the countrys technical resources.
His support for scientific and technical education, thus, may be seen as an ex-
ercise in what is today referred to as strategic philanthropy.
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